The Treasury of Lives

Ngawang Khedrub (ngag dbang mkhas grub), known also as Agvangqayidub, was born in 1779 in Mandal, which was located in the Darhan Chinwang's Banner of Tusheet-Khan Province, modern day Altanbulag Sum of Tov Province, not far from Ikh Khuree, modern day Ulaanbaatar, Mongolia. His father, Lobzang (blo bzang), was a dedicated Buddhist who often recited prayers such as the zangcho monlam (bzang spyod smon lam, Ārya Bhadracaryapraṇidhānarāja in Sanskrit, the final part of the Gaṇḍavyūha Sūtra). His father was later fully ordained. Ngawang Khedrub's mother, Bubei, was said to be gentle and calm, with faith in the three jewels. According to his hagiography, his mother had auspicious dreams preceding his birth, such as finding an arrow decorated with five colored silk at the top of a mountain, and meeting a marvelous looking monk who was on his way to their home. Another narrative appears in the hagiography as well—he recalled that his parents told him he was born after an elderly monk had visited their home. This monk apparently expressed gratitude at seeing Bubei before dying. This story may suggest that Ngawang Khedrub was either blessed by the elderly monk, or perhaps was even considered a reincarnation of him. 

Ngawang Khedrub was taught mantras and prayers such as the miktsema (dmigs brtse ma) by his parents, and also learned an alphabet from his father without difficulty. It is unclear from sources whether this was the Mongolian or Tibetan alphabet. Ngawang Khedrub referred to his father as a guru.

At young age, Ngawang Khedrub received lay vows from a monk named Tsondru (brtson 'grus), or Zundui in Mongolian accent, and began basic Buddhist training, which included daily prayer recitations with his teacher Tamdrin (rta mgin), or Damdin in Mongolian, at Riwo Gegye Ganden Shedrubling (ri bo dge rgyas dga' ldan bshad sgrub gling) of Ikh Khuree. After receiving the vows of a novice monk from Ngawang Trinle (ngag dbang 'phrin las, d.u.), a tutor to the Fourth Jebtsundamba, Lobzang Tubten Wangchuk Jigme Gyatso (blo bzang thub bstan dbang phyug 'jigs med rgya mtsho, 1775-1813), Ngawang Khedrub enrolled Ikh Khuree's philosophy college Tashi Chopel Dratsang (bkra shis chos 'phel grwa tshang) and started his formal training in Buddhist philosophy with his masters Ngawang (ngag dbang, d.u.) or Agvang, and Kachupa Konchok (dkon mchog, d.u.) or Gabju Gonchog, who later became the abbot of Amarbayasgalant (Amurbayasqulangtu), a major Mongolian monastery established by Qing Yongzheng Emperor (雍正, r. 1722-1735). During his early years at Tashi Chopel, he gained fame among his cohorts for his special talent in debate. In addition to his philosophical training, Ngawang Khedrub received instructions of esoteric practices such as the practical instruction of Ganden Lhagyama (dga' ldan lha brgya ma) from Ngawang Trinle and the empowerment of Vajra Bhairava Thirteen Deities from Tashi Gyatso (bkra shis rgya mtsho, d.u.) or Dashijamtso, who was considered to be a holder of a pure Vajra Bhairava lineage.

At the age of sixteen, Ngawang Khedrub apparently had a remarkable dream in which he was greatly saddened by the mundane lifestyle of a couple that was staying in his residence for the night. Feeling distressed, he went out and seated himself in a circumambulation path where the Buddha Maitreya appeared and bathed him from top to bottom. As a result, he became fully at ease. From that time on, he maintained a strong aspiration for the accomplishment of the Buddha Maitreya.

On the advice of his teacher Konchok, Ngawang Khedrub decided to travel to Gomang Dratsang (sgo mang grwa tshang) of Drepung Monastery ('bras spung) in Lhasa for advanced training in Buddhist philosophy. When he was eighteen, he consulted with the Fourth Jebtsundamba who gave him permission to travel. However, the disciplinarian of the main assembly (tshogs chen) did not approve of his plan to go to Lhasa, saying, “There is much for you to study in Ikh Khuree. Don't speak such words!” Despite this, Ngawang Khedrub secretly left Ikh Khuree for Lhasa.

On his way to central Tibet, he made a pilgrimage to Kumbum Monastery (sku 'bum), where he performed invocations for the sake of his virtuous journey. Upon arrival in Lhasa, he paid homage to the eminent shrines of Lhasa such as the Jokhang (jo khang) and Ramoche (ra mo che), and was also received by the Eighth Dalai Lama Jampel Gyatso (tA la'i bla ma 08 'jam dpal rgya mtsho, 1758-1904).

He started his training at Gomang beginning with Parchin Dzindra (phar phyin 'dzin grwa), a class of the Perfection of Wisdom studies, memorizing all the root treatises, comparing commentaries, and analyzing interpretations of Tsongkhapa (tsong kha pa, 1357-1419) and his disciples. As a student at Gomang, he was trained following the textbook manuals (yig cha) of Jamyang Zhepai Dorje Ngawang Tsondru ('jam dbyangs bzhad pa'i rdo rje ngag dbang brtson 'grus, 1648-1721/2). Subsequently, in accordance with Gomang curricula, he studied the topics of the Madhyamaka, Abhidharma, and Vinaya, and took debating exams followed by the Rabjampa (rab 'byams pa) degree. His comparative study of textbook manuals—those by Panchen Sonam Drakpa (paNchen bsod nams grags pa, 1478-1554), the composer of the Loseling Dratsang (blo gsal gling grwa tshang) textbook manuals, and those by Kunkhyen Jamyang Zhepa, the composer of the Gomang textbook manuals—stands as one of the exceptional features of Ngawang Khedrub's training in Lhasa. Accordingly, he wrote a supplication prayer to each of the two textbook composers of Drepung.

In addition to his studies of philosophy, Ngawang Khedrub spent his free time dedicated to practice—making offerings to the shrines, reciting confessions, making supplications and prayers, performing rituals, going on retreats, and so forth. He received full monastic ordination from the Dalai Lama at the Potala ( po ta la). According to his hagiography, he paid special attention to keeping his vows free of any transgressions. In addition to the many exoteric and esoteric teachings that he received from the Dalai Lama, he also received teachings from the Seventh Paṇchen Lama Pelden Tenpai Nyima (paN chen dpal ldan bstan pa'i nyi ma, 1782-1853), the Panchen Lama's tutor Lobzang Tendzin (blo bzang bstan 'dzin, 1748-1813), Geshe Tokme Gyatso (thogs med rgya mtsho, b. 18th century), Gyelse Kelzang Tubten Jigme Tenpai Gyeltsen (rgyal sras skal bzang thub bstan 'jigs med bstan pa'i rgyal mtshan, 1743-1811), Demo Lobzang Tubten Jigme Gyatso (de mo blo bzang 'jigs med rgya mtsho, 1778-1819), Ngari Lobzang Gelek Yeshe Drakpa (mnga' ris blo bzang dge legs ye shes grags pa, 1745-1807), Purchok Lobzang Jampa (phur lcog blo bzang byams pa, 1763-1823), Serngak Khenzur Sonam Drakpa (ser sngags mkhan zur bsod nams grags pa, 18th century), Changkya Yeshe Tenpai Gyeltsen (lcang skya ye shes bstan pa'i rgyal mtshan, 1787-1846), Tatsak Kyedrung Tenpai Gonpo (rta tshag skye drung bstan pa'i mgon po, 1760-1810), the Fiftieth Ganden Tripa, Gendun Puntsok (dga' ldan khri pa 50 dge 'dun phun tshogs, 1648-1724), Gyu Khenpo Āryadeva Ngawang Chopel (rgyud mkhan po A rya de wa ngag dbang chos 'phel), and the Sixty-fourth Ganden Tripa Lobzang Tashi (blo bzang bkra shis, 1739-1801) as well as the Ninth Dalai Lama Lungtok Gyatso (tA la'i bla ma 09 lung rtogs rgya mtsho, 1805-1815). He received empowerments and special instructions in association with many teachings from the Second Reting, Lobzang Yeshe Tenpa Rabgye (rwa sgreng 02 blo bzang ye shes bstan pa rab rgyas, 1759-1815), to whom Ngawang Khedrub was particularly devoted.

At the age of twenty, upon receiving teachings on the six preliminary practices (sbyor ba'i chos drug) from Reting Rinpoche, Ngawang Khedrub composed a note-commentary (zin bris) on the practices entitled The Smiling Sun, Lotus of Understanding: Notes on the Six Preliminary Practices (sbyor ba'i chos drug gi zin bris blo gros kyi pad+mo bzhad pa'i nyi ma), which is a part of his collected works. And according to his hagiography, Ngawang Khedrub himself painted or at least commissioned multiple portraits of Reting Rinpoche.

During his studies in the class of Parchin O (phar phyin 'og), the first of the quadrennial class of Prajñāpāramitā studies at Gomang, the Fourth Jebtsundampa visited Tibet. Ngawang Khedrub acted as his attendant during his stay in Lhasa. Ngawang Khedrub wanted to remain in Tibet for an extended period of time in order to further his studies and receive his Geshe Lharampa (dge bshes lha ram pa) degree. He asked Reting Rinpoche for advice and was told that although he had the ability to become not only a Geshe Lharampa, but also the abbot of Gomang Dratsang, it would be more beneficial for him to return to Ikh Khuree to assist the Jebtsundampa in his mission of developing Buddhism in Mongolia. After this, Ngawang Khedrub had a dream in which a marvelous looking horseman in Mongolian traditional dress advised him to return to Mongolia. Reting once again suggested that he return home, lest there be a life threatening obstacle for him in Tibet. He thus decided to return to Ikh Khuree. Later on in his hagiography, Ngawang Khedrub is said to have wondered whether the horseman in his dream was the protector deity of Ikh Khuree embodied within Bogd Khan Mountain, to south of modern day Ulaanbaatar.

After receiving blessings from the Panchen Lama, the Nechung Oracle (gnas chung chos skyong), and Reting Rinpoche, Ngawang Khedrub left Lhasa at the age of thirty-one along with a group of merchants. According to his hagiography, Ngawang Khedrub was promised protection by the Nechung Oracle, specifically against the dangers of water. When Ngawang Khedrub managed to cross the flooding Drichu River without harm, he recognized and appreciated the Nechung Oracle's protection. On the way to Kokonor, he had to overcome difficulties such as being robbed of his goods. Through these trials, it is noted that he never compromised his moral principles. At Kumbum, he attended a monastic debate as a defender and was praised by local scholars.

Upon his safe arrival in Ikh Khuree, Ngawang Khedrub visited the Jebtsundampa who was engaged in the Chanting of Mañjuśrī's Names, the Mañjuśrīnāmasaṃgīti. The Jebtsundampa was highly pleased by the auspiciousness and gave him gifts. Later, when Arjia Khutugtu Lobzang Jamyang Gyatso (a rgyā blo bzang 'jam dbyangs rgya mtsho, 1768-1816) visited Khalkha Mongolia and gave teachings such as a Kālacakra empowerment to the Jebtsundamba, Ngawang Khedrub also took part in them. During this empowerment the Jebtsundamba remarked that among the Jebtsundampa lineage, the First was exceptionally kind, and that the Second and Third lived short lives, and thus did not accomplish as much. Ngawang Khedrub countered that the Second's kindness was also notable because he was responsible for establishing the two colleges of sūtra and tantra studies—the Tsenyi Dratsang, which would eventually become known as Tashi Chopel Dratsang, in 1756, and the Tantric College (rgyud grwa tshang) in 1759, which he described as the two eyes in Ikh Khuree.

While at Ikh Khuree Ngawang Khedrub received numerous important teachings and transmissions from the Jebtsundampa and Arjia Khutugtu. In addition, he spent his days extensively teaching students the instructions of the five volumes for Buddhist philosophical training in accordance with the Geluk system.

Upon the Jebtsundamba's recommendation, Ngawang Khedrub was offered a choje position of Ikh Khuree in 1812, and eventually, by order of the Qing Daoguang Emperor (道光, r. 1820-1850), he became the vice-abbot in 1822; this marked the first time a vice-abbot in Ikh Khuree was appointed. In 1834, he was also selected to be the abbot. He became known as Kyaidor Khenpo (kyai rdor mkhan po) after the residential quarter in Ikh Khuree where he was based. His hagiography recounts how the Fourth Jebtsundamba blessed and entrusted Ngawang Khedrub as his representative when he was about to travel to Wutai Shan. Because the Fourth Jebtsundampa died while at Wutai Shan, Ngawang Khedrub was supposed to act in his stead until the Fifth Jebtsundamba was recognized.

Extremely saddened by the Jebtsundamba's untimely death, Ngawang Khedrub made extensive commemoration offerings and created a golden statue of the late Jebtsundampa. He also had a close association with Lobzang Gendun (blo bzang dge 'dun, d.u), a tutor to the Jebtsundamba, and received many teachings from him. Lobzang Gendun had been trained in Loseling Dratsang in Lhasa, whereas Ngawang Khedrub had studied at Gomang Dratsang, so the pair enjoyed each other's company debating together as the representatives of the two colleges. Apparently, it was Lobzang Gendun who assisted the late Jebtsundamba in establishing Kunga Choling (kun dga' chos gling), the second Tsenyi Dratsang in Ikh Khuree; it followed Loseling Dratsang's curricula (Lobzang Gendun later became the abbot of Loseling when he returned to Tibet).

In Mongolia, Ngawang Khedrub also received teachings and transmissions from Kachen Lobzang Sherab (dka' chen blo bzang shes rab, d.u.), Khurtsa Lama Lobzang Sherab (blo bzang shes rab, d.u.), Lobpon Ngawang Peljor (slob dpon ngag dbang dpal 'byor, d.u.) or Agvangbaljor, Ching Süjigtü Nomun Khan Tsewang Kyabchok (tshe dbang skyabs mchog, 1759-1846) or Tsevangjabchog, and Dayanchi Kachu Konchok Sanggye (dka' bcu dkon mchog sangs rgyas, d.u.) or Gabju Gonchogsangjai.

In the meantime, Ngawang Khedrub taught students on a daily basis, and due to his efforts he greatly contributed the nineteenth century efflorescence of monastic and scholastic training in Ikh Khuree. In particular, he placed special emphasis on the importance of uncontaminated monasticism, and stressed the maintenance of monastic vows and commitments.

In 1821, when the newly recognized the Fifth Jebtsundamba Lobzang Tsultrim Jigme Tenpai Gyeltsen (blo bzang tshul khrims 'jigs med bstan pa'i rgyal mtshan, 1815-1841) arrived in Ikh Khuree from Tibet, Ngawang Khedrub was among those who received him with religious ceremonies.

In Ikh Khuree, Ngawang Khedrub installed a number of small and large statues such as those of the Buddha Śākyamuni, the Buddha Maitreya, the Medicine Buddha, the Thirty-five buddhas of confession, Avalokiteśvara, Green Tārā, Yamāntaka, Tsongkhapa and his two disciples, and so forth, which are said to be comparable to the famous statues of Lhasa. Many scroll paintings of different buddhas and bodhisattvas were also created under the orders of Ngawang Khedrub. The famous towering statue of Maitreya in Ikh Khuree was also said to be erected due to the efforts of Ngawang Khedrub.

Ngawang Khedrub paid special attention to improving the methods of creation of Buddhist visual arts, such as the painting of deities' bodies and the decoration of dance ('cham) implements. In addition to his contributions to the visual arts, Ngawang Khedrub also composed voluminous writings in the genres of poetry, prayers and supplications, fables, commentarial exegeses of Buddhist philosophy and tantra, polemics, biographies, catalogs, rituals, and practical advice.

In 1837, after concluding his Few Words Summarizing the Four Tantras (rgyud sde bzhi'i sdom tshig), Ngawang Khedrub told his assistant that the work would be his final composition. Beginning in early 1838, Ngawang Khedrub felt weak, and his health did not improve with medicine or longevity rituals. When his concerned disciples sought to have a longevity prayer composed for him, he refused and told them as he had reached age of sixty, he already prepared himself for death. He added that he had no regrets and that there was no need for such rituals. One day, he was delighted to receive newly enrolled monks who came to show their respect. He in turn made prayers that were intended to be with them in all future lifetimes.

Having placed representations of the assembly field for the teaching lineages of the Stages of Path and of the scenery of the Tuṣita Heaven in front of himself, Ngawang Khedrub passed away on the twenty-second of the first summer month, or the fourth month of the lunar calendar, at the snake hour, while gazing at a painted portrait of his teacher, the Second Reting Lobzang Tenpa Rabgye.

In 1840, Ngawang Khedrub's own disciple Ngawang Tubten (ngag dbang thub bstan, d.u.), a.k.a. Agvangtubten, a Rabjampa of the Vangai quarter (Vangai, or Wangai, was one of the thirty monastic residential quarters of Ikh Khuree), wrote his hagiography at the request of Ngawang Sherab (ngag dbang shes rab, d.u.) or Agvangsheyirab and Ngawang Chime (ngag dbang 'chi med, d.u.) or Agvangchimed—both also disciples of Ngawang Khedrub.

About one hundred and forty of his writings were compiled into five volumes of his collected works and were published in the nineteenth century in Ikh Khuree. They were also later published in 1972-1974 in Leh, Ladakh. Unfortunately, several of his works are said to have been lost and were not included in the collected works. Moreover, there are several works that are extant but not published in either of the two collections.